Torah Reading
Pinchas (Numbers 25:10 Adonai said to Moshe, 11 “Pinchas the son of El‘azar, the son of Aharon the cohen, has deflected my anger from the people of Isra’el by being as zealous as I am, so that I didn’t destroy them in my own zeal. 12 Therefore say, ‘I am giving him my covenant of shalom, 13 making a covenant with him and his descendants after him that the office of cohen will be theirs forever.’ This is because he was zealous on behalf of his God and made atonement for the people of Isra’el.”
Today's Laws & Customs:
14 The name of the man from Isra’el who was killed, put to death with the woman from Midyan, was Zimri the son of Salu, leader of one of the clans from the tribe of Shim‘on. 15 The name of the woman from Midyan who was killed was Kozbi the daughter of Tzur, and he was head of the people in one of the clans of Midyan.
16 Adonai said to Moshe, 17 “Treat the Midyanim as enemies and attack them; 18 because they are treating you as enemies by the trickery they used to deceive you in the P‘or incident and in the affair of their sister Kozbi, the daughter of the leader from Midyan, the woman who was killed on the day of the plague in the P‘or incident.” 19 (26:1) After the plague,
26:1 Adonai said to Moshe and El‘azar, the son of Aharon the cohen, 2 “Take a census of the entire assembly of the people of Isra’el twenty years old and over, by their ancestral clans, all who are subject to military service in Isra’el.” 3 Moshe and El‘azar the cohen spoke with them on the plains of Mo’av by the Yarden across from Yericho, explaining, 4 “Those twenty years old and over who came out of the land of Egypt, as Adonai ordered Moshe and the people of Isra’el.”
(ii) 5 [The census results begin with] Re’uven, the firstborn of Isra’el. The descendants of Re’uven were: of Hanokh, the family of the Hanokhi; of Pallu, the family of the Pallu’i; 6 of Hetzron, the family of the Hetzroni; and of Karmi the family of the Karmi. 7 These were the the families of the Re’uveni; of them were counted 43,730.
8 The sons of Pallu: Eli’av; 9 and the sons of Eli’av: N’mu’el, Datan and Aviram. These are the same Datan and Aviram, men of reputation in the community, who rebelled against Moshe and Aharon in Korach’s group, when they rebelled against Adonai; 10 and the earth opened its mouth and swallowed them up together with Korach when that group died, and the fire consumed 250 men, and they became a warning sign. 11 (However, the sons of Korach did not die.)
12 The descendants of Shim‘on, by their families, were: of N’mu’el, the family of the N’mu’eli; of Yamin, the family of the Yamini; of Yakhin, the family of the Yakhini; 13 of Zerach, the family of the Zarchi; and of Sha’ul, the family of the Sha’uli. 14 These were the families of the Shim‘oni, 22,200.
15 The descendants of Gad, by their families, were: of Tz’fon, the family of the Tz’foni; of Haggi, the family of the Haggi; of Shuni, the family of the Shuni; 16 of Ozni, the family of the Ozni; of ‘Eri, the family of the ‘Eri; 17 of Arod, the family of the Arodi; and of Ar’eli, the family of the Ar’eli. 18 These were the families of the sons of Gad, according to those counted of them, 40,500.
19 The sons of Y’hudah: First ‘Er and Onan, but ‘Er and Onan died in the land of Kena‘an. 20 The sons of Y’hudah who had descendants were: of Shelah, the family of the Shelani; of Peretz, the family of the Partzi; and of Zerach, the family of the Zarchi. 21 The sons of Peretz were: of Hetzron, the family of the Hetzroni; and of Hamul, the family of the Hamuli. 22 These were the families of Y’hudah, according to those counted of them, 76,500.
23 The descendants of Yissakhar, by their families, were: of Tola, the family of the Tola‘i; of Puvah, the family of the Puni; 24 of Yashuv, the family of the Yashuvi; and of Shimron, the family of the Shimroni. 25 These were the families of Yissakhar, according to those counted of them, 64,300.
26 The descendants of Z’vulun, by their families, were: of Sered, the family of the Sardi; of Elon, the family of the Eloni; and of Yachle’el, the family of the Yachle’eli. 27 These were the families of the Z’vuloni, according to those counted of them, 60,500.
28 The sons of Yosef, by their families, were M’nasheh and Efrayim. 29 The descendants of M’nasheh were: of Makhir, the family of the Makhiri. Makhir was the father of Gil‘ad; of Gil‘ad, the family of the Gil‘adi. 30 These are the descendants of Gil‘ad: of I‘ezer, the family of the I‘ezri; of Helek, the family of the Helki; 31 of Asri’el, the family of the Asri’eli; of Sh’khem, the family of the Shikhmi; 32 of Sh’mida, the family of the Sh’mida‘i; and of Hefer, the family of the Hefri. 33 Tz’lof’chad the son of Hefer had no sons but daughters; the names of the daughters of Tz’lof’chad were Machlah, No‘ah, Hoglah, Milkah and Tirtzah. 34 These were the families of M’nasheh; of them were counted 52,700.
35 These are the descendants of Efrayim, by their families: of Shutelach, the family of the Shutalchi; of Bekher, the family of the Bakhri; and of Tachan, the family of the Tachani. 36 These are the descendants of Shutelach: of ‘Eran, the family of the ‘Erani. 37 These were the families of the descendants of Efrayim, according to those of them that were counted, 32,500. These were the descendants of Yosef, by their families.
38 The descendants of Binyamin, by their families were: of Bela, the family of the Bal‘i; of Ashbel, the family of the Ashbeli; of Achiram, the family of the Achirami; 39 of Sh’fufam, the family of the Shufami; and of Hufam, the family of the Hufami. 40 The sons of Bela were Ard and Na‘aman; [of Ard,] the family of the Ardi; and of Na‘aman, the family of the Na‘ami. 41 These were the descendants of Binyamin, by their families; of them were counted 45,600.
42 The descendants of Dan, by their families, were: of Shucham, the family of the Shuchami. These are the families of Dan, by their families. 43 All the families of the Shuchami, according to those of them that were counted, were 64,400.
44 The descendants of Asher, by their families: of Yimnah, the family of the Yimnah; of Yishvi, the family of the Yishvi; and of B’ri‘ah, the family of the B’ri‘i. 45 Of the descendants of B’ri‘ah: of Hever, the family of the Hevri; and of Malki’el, the family of the Malki’eli. 46 The name of Asher’s daughter was Serach. 47 These were the families of the descendants of Asher, according to those of them that were counted, 53,400.
48 The descendants of Naftali, by their families: of Yachtze’el, the families of the Yachtze’eli; of Guni, the family of the Guni; 49 of Yetzer, the family of the Yitzri; and of Shillem, the family of the Shillemi. 50 These are the families of Naftali according to their families; those of them that were counted were 45,400.
51 Thus those who were counted of the people of Isra’el numbered 601,730.
(iii) 52 Adonai said to Moshe, 53 “The land is to be parceled out among these as a possession to be inherited, according to the number of names. 54 To those families with more persons you are to give a greater inheritance, and to those with fewer you are to give a smaller inheritance — each family’s inheritance is to be given according to the number counted in it. 55 However, the land is to be awarded by lot. They will inherit according to the names of the tribes of their ancestors, 56 but the inheritance is to be parceled out by lot between the families with more and those with fewer.”
57 Those counted among the Levi, by their families, were: of Gershon, the family of the Gershuni, of K’hat, the family of the K’hati; and of M’rari, the family of the M’rari. 58 These are the families of Levi: the family of the Livni, the family of the Hevroni, the family of the Machli, the family of the Mushi and the family of the Korchi. K’hat was the father of ‘Amram. 59 The name of ‘Amram’s wife was Yokheved the daughter of Levi, who was born to Levi in Egypt; and she bore to ‘Amram Aharon, Moshe and their sister Miryam. 60 To Aharon were born Nadav, Avihu, El‘azar and Itamar; 61 but Nadav and Avihu died when they offered unauthorized fire before Adonai. 62 Those males one month old or more counted of the Levi were 23,000. These were not included in the census of the people of Isra’el, because no land for inheritance was given to them among the people of Isra’el.
63 These are the ones counted by Moshe and El‘azar the cohen, who took a census of the people of Isra’el in the plains of Mo’av by the Yarden across from Yericho. 64 But there was not a man among them who had also been included in the census of Moshe and Aharon the cohen when they enumerated the people of Isra’el in the Sinai Desert; 65 because Adonai had said of them, “They will surely die in the desert.” So there was not left even one of them, except Kalev the son of Y’funeh and Y’hoshua the son of Nun.
27:1 Then the daughters of Tz’lof’chad the son of Hefer, the son of Gil‘ad, the son of Machir, the son of M’nasheh, of the families of M’nasheh, the son of Yosef, approached. These were the names of his daughters: Machlah, No‘ah, Hoglah, Milkah and Tirtzah. 2 They stood in front of Moshe, El‘azar the cohen, the leaders and the whole community at the entrance to the tent of meeting and said, 3 “Our father died in the desert. He wasn’t part of the group who assembled themselves to rebel against Adonai in Korach’s group, but he died in his own sin, and he had no sons. 4 Why should the name of our father be eliminated from his family just because he didn’t have a son? Give us property to possess along with the brothers of our father.” 5 Moshe brought their cause before Adonai.
(iv) 6 Adonai answered Moshe, 7 “The daughters of Tz’lof’chad are right in what they say. You must give them property to be inherited along with that of their father’s brothers; have what their father would have inherited pass to them. 8 Moreover, say to the people of Isra’el, ‘If a man dies and does not have a son, you are to have his inheritance pass to his daughter. 9 If he doesn’t have a daughter, give his inheritance to his brothers. 10 If he has no brothers, give his inheritance to his father’s brothers. 11 If his father doesn’t have brothers, give his inheritance to the closest relative in his family, and he will possess it. This will be the standard for judgment to be used by the people of Isra’el, as Adonai ordered Moshe.’”
12 Adonai said to Moshe, “Climb this mountain in the ‘Avarim Range, and look out at the land which I have given the people of Isra’el. 13 After you have seen it, you too will be gathered to your people, just as Aharon your brother was gathered; 14 because in the Tzin Desert, when the community was disputing with me, you rebelled against my order to uphold my holiness by means of the water, with them looking on.” (This was M’rivat-Kadesh Spring, in the Tzin Desert.)
15 Moshe said to Adonai, 16 “Let Adonai, God of the spirits of all human beings, appoint a man to be over the community, 17 to go out and come in ahead of them, to lead them out and bring them in, so that Adonai’s community will not be like sheep without a shepherd.”
18 Adonai said to Moshe, “Take Y’hoshua the son of Nun, a spiritual man, and lay your hand on him. 19 Put him in front of El‘azar the cohen and the whole community, and commission him in their sight. 20 Delegate to him some of your authority, so that the entire community of Isra’el will obey him. 21 He is to present himself to El‘azar the cohen, who is to find out by means of the urim what Adonai’s will is for Y’hoshua’s decisions. Then, at his word they will go out, and at his word they will come in, both he and all the people of Isra’el with him, the whole community.”
22 Moshe did as Adonai had ordered him. He took Y’hoshua, put him before El‘azar the cohen and the whole community, 23 laid his hands on him, and commissioned him, as Adonai had said through Moshe.
28:1 (v) Adonai said to Moshe, 2 “Give an order to the people of Isra’el. Tell them, ‘You are to take care to offer me at the proper time the food presented to me as offerings made by fire, providing a fragrant aroma for me.’ 3 Tell them, ‘This is the offering made by fire that you are to bring to Adonai: male lambs in their first year and without defect, two daily as a regular burnt offering. 4 Offer the one lamb in the morning and the other lamb at dusk, 5 along with two quarts of fine flour as a grain offering, mixed with one quart of oil from pressed olives. 6 It is the regular burnt offering, the same as was offered on Mount Sinai to give a fragrant aroma, an offering made by fire for Adonai. 7 Its drink offering is to be one-quarter hin for one lamb; in the Holy Place you are to pour out a drink offering of intoxicating liquor to Adonai. 8 The other lamb you are to present at dusk; present it with the same kind of grain offering and drink offering as in the morning; it is an offering made by fire, with a fragrant aroma for Adonai.
9 “‘On Shabbat offer two male lambs in their first year and without defect, with one gallon of fine flour as a grain offering, mixed with olive oil, and its drink offering. 10 This is the burnt offering for every Shabbat, in addition to the regular burnt offering and its drink offering.
11 “‘At each Rosh-Hodesh of yours, you are to present a burnt offering to Adonai consisting of two young bulls, one ram and seven male lambs in their first year and without defect; 12 with six quarts of fine flour mixed with olive oil as a grain offering for the one ram; 13 and two quarts of fine flour mixed with olive oil as a grain offering for each lamb. This will be the burnt offering giving a fragrant aroma, an offering made by fire for Adonai. 14 Their drink offerings will be two quarts of wine for a bull, one-and-one-third quarts for the ram, and one quart for each lamb. This is the burnt offering for every Rosh-Hodesh throughout the months of the year. 15 Also a male goat is to be offered as a sin offering to Adonai, in addition to the regular burnt offering and its drink offering.
(vi) 16 “‘In the first month, on the fourteenth day of the month, is Adonai’s Pesach. 17 On the fifteenth day of the month is to be a feast. Matzah is to be eaten for seven days. 18 The first day is to be a holy convocation: do not do any kind of ordinary work; 19 but present an offering made by fire, a burnt offering, to Adonai, consisting of two young bulls, one ram, and seven male lambs in their first year (they are to be without defect for you) 20 with their grain offering, fine flour mixed with olive oil. Offer six quarts for a bull, four quarts for the ram, 21 and two quarts for each of the seven lambs; 22 also a male goat as a sin offering, to make atonement for you. 23 You are to offer these in addition to the morning burnt offering, which is the regular burnt offering. 24 In this fashion you are to offer daily, for seven days, the food of the offering made by fire, making a fragrant aroma for Adonai ; it is to be offered in addition to the regular burnt offering and its drink offering. 25 On the seventh day you are to have a holy convocation; do not do any kind of ordinary work.
26 “‘On the day of the firstfruits, when you bring a new grain offering to Adonai in your feast of Shavu‘ot, you are to have a holy convocation; do not do any kind of ordinary work; 27 but present a burnt offering as a fragrant aroma for Adonai, consisting of two young bulls, one ram, seven male lambs in their first year, 28 and their grain offering — fine flour mixed with olive oil, six quarts for each bull, four quarts for the one ram, 29 and two quarts for each of the seven lambs — 30 plus a male goat to make atonement for you. 31 You are to offer these in addition to the regular burnt offering and its grain offering (they are to be without defect for you), with their drink offerings.
29:1 “‘In the seventh month, on the first day of the month, you are to have a holy convocation; do not do any kind of ordinary work; it is a day of blowing the shofar for you. 2 Prepare a burnt offering to make a fragrant aroma for Adonai — one young bull, one ram and seven male lambs in their first year and without defect — 3 with their grain offering, consisting of fine flour mixed with olive oil — six quarts for the bull, four quarts for the ram, 4 and two quarts for each of the seven lambs — 5 also one male goat as a sin offering to make atonement for you. 6 This is to be in addition to the burnt offering for Rosh-Hodesh with its grain offering, the regular burnt offering with its grain offering, and their drink offerings, according to the rule for them; this will be a fragrant aroma, an offering made by fire to Adonai.
7 “‘On the tenth day of this seventh month you are to have a holy convocation. You are to deny yourselves, and you are not to do any kind of work; 8 but you are to present a burnt offering to Adonai to make a fragrant aroma: one young bull, one ram, and seven male lambs in their first year (they are to be without defect for you), 9 with their grain offering, fine flour mixed with olive oil, six quarts for the bull, four quarts for the one ram, 10 and two quarts for each of the seven lambs; 11 also one male goat as a sin offering; in addition to the sin offering for atonement and the regular burnt offering with its grain offering, and their drink offerings.
(vii) 12 “‘On the fifteenth day of the seventh month you are to have a holy convocation. You are not to do any kind of ordinary work, and you are to observe a feast to Adonai seven days. 13 You are to present a burnt offering, an offering made by fire, bringing a fragrant aroma to Adonai. It is to consist of thirteen young bulls, two rams, fourteen male lambs in their first year (they are to be without defect), 14 with their grain offering — fine flour mixed with olive oil, six quarts for each of the thirteen bulls, four quarts for each of the two rams, 15 and two quarts for each of the fourteen lambs; 16 also one male goat as a sin offering; in addition to the regular burnt offering with its grain and drink offerings.
17 “‘On the second day you are to present twelve young bulls, two rams, fourteen male lambs in their first year, without defect; 18 with the grain and drink offerings for the bulls, rams and lambs, according to their number, in keeping with the rule; 19 also one male goat as a sin offering; in addition to the regular burnt offering, its grain offering and their drink offerings.
20 “‘On the third day eleven bulls, two rams, fourteen male lambs in their first year, without defect; 21 with the grain and drink offerings for the bulls, rams and lambs, according to their number, in keeping with the rule; 22 also one male goat as a sin offering; in addition to the regular burnt offering with its grain and drink offerings.
23 “‘On the fourth day ten bulls, two rams, fourteen male lambs in their first year, without defect; 24 with the grain and drink offerings for the bulls, rams and lambs, according to their number, in keeping with the rule; 25 also one male goat as a sin offering; in addition to the regular burnt offering with its grain and drink offerings.
26 “‘On the fifth day nine bulls, two rams, fourteen male lambs in their first year, without defect; 27 with the grain and drink offerings for the bulls, rams and lambs, according to their number, in keeping with the rule; 28 also one male goat as a sin offering; in addition to the regular burnt offering with its grain and drink offerings.
29 “‘On the sixth day eight bulls, two rams, fourteen male lambs in their first year, without defect; 30 with the grain and drink offerings for the bulls, rams and lambs, according to their number, in keeping with the rule; 31 also one male goat as a sin offering; in addition to the regular burnt offering with its grain and drink offerings.
32 “‘On the seventh day seven bulls, two rams, fourteen male lambs in their first year, without defect; 33 with the grain and drink offerings for the bulls, rams and lambs, according to their number, in keeping with the rule; 34 also one male goat as a sin offering; in addition to the regular burnt offering with its grain offering and drink offerings.
(Maftir) 35 “‘On the eighth day you are to have a festive assembly: you are not to do any kind of ordinary work; 36 but you are to present a burnt offering, an offering made by fire, giving a fragrant aroma to Adonai — one bull, one ram, seven male lambs in their first year, without defect; 37 with the grain and drink offerings for the bull, the ram and the lambs, according to their number, in keeping with the rule; 38 also one male goat as a sin offering; in addition to the regular burnt offering with its grain and drink offerings.
39 “‘You are to offer these to Adonai at your designated times in addition to your vows and voluntary offerings — whether these are your burnt offerings, grain offerings, drink offerings or peace offerings.’”
30:1 (29:40) Moshe told the people of Isra’el everything, just as Adonai had ordered Moshe.)
• Blessing the New Month
This Shabbat is Shabbat Mevarchim ("the Shabbat that blesses" the new month): a special prayer is recited blessing the Rosh Chodesh ("Head of the Month") of upcoming month of Av (also called "Menachem Av") which falls on Friday of next week.
Prior to the blessing, we announce the precise time of the molad, the "birth" of the new moon. Click here for molad times.
It is a Chabad custom to recite the entire book of Psalms before morning prayers, and to conduct farbrengens (chassidic gatherings) in the course of the Shabbat.
Links:
On the Significance of Shabbat Mevarchim
Tehillim (the Book of Psalms)
The Farbrengen
• Ethics of the Fathers: Chapter 1
During the summer months, from the Shabbat after Passover until the Shabbat before Rosh Hashahah, we study a weekly chapter of the Talmud's Ethics of the Fathers ("Avot") each Shabbat afternoon; this week we study Chapter One.
Link: Ethics of the Fathers, Chapter 1
• "The Three Weeks"
During the Three Weeks, from 17th of Tamuz to the 9th of Av, we commemorate the conquest of Jerusalem, the destruction of the Holy Temple and the dispersion of the Jewish people.
Weddings and other joyful events are not held during this period; like mourners, we do not cut our hair, and various pleasurable activities are limited or proscribed. (The particular mourning customs vary from community to community, so consult a competent halachic authority for details.)
Citing the verse (Isaiah 1:27) "Zion shall be redeemed with mishpat [Torah] and its returnees with tzedakah," the Rebbe urged that we increase in Torah study(particularly the study of the laws of the Holy Temple) and charity during this period.
Links:
The Three Weeks
Today in Jewish History:
• Jews of Jerusalem are set aflame (1099)
When the crusaders captured Jerusalem during the First Crusade, the Jews of Jerusalem fled into a synagogue. The crusaders then set flame to the synagogue, burning alive all the Jewish men, women, and children who had taken refuge there. All Jews were barred from living in the city of Jerusalem for the following 88 years.
Link:
The Crusades
Daily Study:
Chitas and Rambam for today:
Chumash: Pinchas, 7th Portion Numbers 29:12-30:1 with Rashi
• Chapter 29
12And on the fifteenth day of the seventh month, there shall be a holy convocation for you; you shall not perform any mundane work, and you shall celebrate a festival to the Lord for seven days. יבוּבַחֲמִשָּׁה עָשָׂר יוֹם לַחֹדֶשׁ הַשְּׁבִיעִי מִקְרָא קֹדֶשׁ יִהְיֶה לָכֶם כָּל מְלֶאכֶת עֲבֹדָה לֹא תַעֲשׂוּ וְחַגֹּתֶם חַג לַיהֹוָה שִׁבְעַת יָמִים:
13You shall offer up a burnt offering, a fire offering for a spirit of satisfaction to the Lord: thirteen young bulls, two rams, fourteen lambs in the first year; they shall [all] be unblemished. יגוְהִקְרַבְתֶּם עֹלָה אִשֵּׁה רֵיחַ נִיחֹחַ לַיהֹוָה פָּרִים בְּנֵי בָקָר שְׁלשָׁה עָשָׂר אֵילִם שְׁנָיִם כְּבָשִׂים בְּנֵי שָׁנָה אַרְבָּעָה עָשָׂר תְּמִימִם יִהְיוּ:
14And their meal offering [shall be] fine flour mixed with oil; three tenths for each bull for the thirteen bulls, two tenths for each ram for the two rams. ידוּמִנְחָתָם סֹלֶת בְּלוּלָה בַשָּׁמֶן שְׁלשָׁה עֶשְׂרֹנִים לַפָּר הָאֶחָד לִשְׁלשָׁה עָשָׂר פָּרִים שְׁנֵי עֶשְׂרֹנִים לָאַיִל הָאֶחָד לִשְׁנֵי הָאֵילִם:
15And one tenth for each lamb, for the fourteen lambs. טווְעִשָּׂרוֹן עִשָּׂרוֹן לַכֶּבֶשׂ הָאֶחָד לְאַרְבָּעָה עָשָׂר כְּבָשִׂים:
16And one young male goat for a sin offering, besides the continual burnt offering, its meal offering, and its libation. טזוּשְׂעִיר עִזִּים אֶחָד חַטָּאת מִלְּבַד עֹלַת הַתָּמִיד מִנְחָתָהּ וְנִסְכָּהּ:
17And on the second day, twelve young bulls, two rams, and fourteen lambs in the first year, [all] unblemished. יזוּבַיּוֹם הַשֵּׁנִי פָּרִים בְּנֵי בָקָר שְׁנֵים עָשָׂר אֵילִם שְׁנָיִם כְּבָשִׂים בְּנֵי שָׁנָה אַרְבָּעָה עָשָׂר תְּמִימִם:
18And their meal offerings and their libations, for the bulls, for the rams, and for the lambs, according to their number, as prescribed. יחוּמִנְחָתָם וְנִסְכֵּיהֶם לַפָּרִים לָאֵילִם וְלַכְּבָשִׂים בְּמִסְפָּרָם כַּמִּשְׁפָּט:
And their meal-offerings and their libations, for the bulls: The seventy bulls of the [’Succoth’] festival corresponded to the seventy nations, which progressively decrease in number, symbolizing their [the nations’] destruction [Midrash Aggadah]. At the time of the Temple, they [the sacrifices] shielded them from adversity [Mid. Tehillim 109:4, Rashi on Sukkah 55b; Rashi on Ps. 109:5; Mid. Tadshei ch. 11; Pesikta d’Rav Kahana pp. 193b, 194a; Mid. Song Rabbah 4:2, Mid. Tanchuma Pinchas 16]. ומנחתם ונסכיהם לפרים: פרי החג שבעים הם. כנגד שבעים אומות שמתמעטים והולכים, סימן כליה להם, ובימי המקדש היו מגינין עליהם מן היסורין:
and for the lambs: corresponding to Israel, who are called ‘a scattered lamb’ (Jer. 50:17). Their number remains constant, and it totals ninety-eight, to counter the ninety-eight curses related in ‘Mishneh Torah’ [the Book of Deuteronomy] (28:15-68) (Mid. Aggadah). On the second day it says, וְנִסְכֵּיהֶם,“and their libations” relating to the two daily continual offerings. The language [of Scripture] varies only for expository purposes, following our Sages, of blessed memory, who said: On the second day, וְנִסְכֵּיהֶם, “and their libations”; on the sixth day, וּנְסָכֶיהָ “and its libations”; on the seventh day כְּמִשְׁפָּטָם“as prescribed for them” [instead of כַּמִּשְׁפָּט,“as prescribed”]. [The additional letters in these three words are] ‘mem’ ’yud’ ‘mem’ which form [the word] מַיִם, ‘water.’ This suggests that the [ceremony of] water libation during the festival [of 'Succoth’] is of Torah origin. — [Sifrei Pinchas 54, Ta’anith 2b] ולכבשים: כנגד ישראל שנקראו (ירמיה נ, יז) שה פזורה, והם קבועים ומנינם תשעים ושמונה לכלות מהם תשעים ושמונה קללות שבמשנה תורה. בשני נאמר ונסכיהם על שני תמידי היום ולא שינה הלשון אלא לדרוש, כמו שאמרו רז"ל בשני ונסכיהם, בששי ונסכיה, בשביעי כמשפטם, מ"ם יו"ד מ"ם, הרי כאן מים, רמז לנסוך המים מן התורה בחג:
19And one young male goat for a sin offering, besides the continual burnt offering, its meal offering, and their libations. יטוּשְׂעִיר עִזִּים אֶחָד חַטָּאת מִלְּבַד עֹלַת הַתָּמִיד וּמִנְחָתָהּ וְנִסְכֵּיהֶם:
20And on the third day, eleven bulls, two rams, and fourteen lambs in the first year, [all] unblemished. כוּבַיּוֹם הַשְּׁלִישִׁי פָּרִים עַשְׁתֵּי עָשָׂר אֵילִם שְׁנָיִם כְּבָשִׂים בְּנֵי שָׁנָה אַרְבָּעָה עָשָׂר תְּמִימִם:
21And their meal offerings and their libations, for the bulls, for the rams, and for the lambs, according to their number, as prescribed. כאוּמִנְחָתָם וְנִסְכֵּיהֶם לַפָּרִים לָאֵילִם וְלַכְּבָשִׂים בְּמִסְפָּרָם כַּמִּשְׁפָּט:
22And one young male goat for a sin offering, besides the continual burnt offering, its meal offering and its libation. כבוּשְׂעִיר חַטָּאת אֶחָד מִלְּבַד עֹלַת הַתָּמִיד וּמִנְחָתָהּ וְנִסְכָּהּ:
23And on the fourth day, ten bulls, two rams, and fourteen lambs in the first year, [all] unblemished. כגוּבַיּוֹם הָרְבִיעִי פָּרִים עֲשָׂרָה אֵילִם שְׁנָיִם כְּבָשִׂים בְּנֵי שָׁנָה אַרְבָּעָה עָשָׂר תְּמִימִם:
24Their meal offerings and their libations, for the bulls, for the rams, and for the lambs, according to their number, as prescribed. כדמִנְחָתָם וְנִסְכֵּיהֶם לַפָּרִים לָאֵילִם וְלַכְּבָשִׂים בְּמִסְפָּרָם כַּמִּשְׁפָּט:
25And one young male goat for a sin offering, besides the continual burnt offering, its meal offering and its libation. כהוּשְׂעִיר עִזִּים אֶחָד חַטָּאת מִלְּבַד עֹלַת הַתָּמִיד מִנְחָתָהּ וְנִסְכָּהּ:
26And on the fifth day nine bulls, two rams, and fourteen lambs in the first year, [all] unblemished. כווּבַיּוֹם הַחֲמִישִׁי פָּרִים תִּשְׁעָה אֵילִם שְׁנָיִם כְּבָשִׂים בְּנֵי שָׁנָה אַרְבָּעָה עָשָׂר תְּמִימִם:
27And their meal offerings and their libations, for the bulls, for the rams, and for the lambs, according to their number, as prescribed. כזוּמִנְחָתָם וְנִסְכֵּיהֶם לַפָּרִים לָאֵילִם וְלַכְּבָשִׂים בְּמִסְפָּרָם כַּמִּשְׁפָּט:
28And one young male goat for a sin offering, besides the continual burnt offering, its meal offering, and its libation. כחוּשְׂעִיר חַטָּאת אֶחָד מִלְּבַד עֹלַת הַתָּמִיד וּמִנְחָתָהּ וְנִסְכָּהּ:
29And on the sixth day, eight bulls, two rams, and fourteen lambs in the first year, [all] unblemished. כטוּבַיּוֹם הַשִּׁשִּׁי פָּרִים שְׁמֹנָה אֵילִם שְׁנָיִם כְּבָשִׂים בְּנֵי שָׁנָה אַרְבָּעָה עָשָׂר תְּמִימִם:
30And their meal offerings and their libations, for the bulls, for the rams, and for the lambs, according to their number, as prescribed. לוּמִנְחָתָם וְנִסְכֵּיהֶם לַפָּרִים לָאֵילִם וְלַכְּבָשִׂים בְּמִסְפָּרָם כַּמִּשְׁפָּט:
31And one young male goat for a sin offering, besides the continual burnt offering, its meal offering, and its libations. לאוּשְׂעִיר חַטָּאת אֶחָד מִלְּבַד עֹלַת הַתָּמִיד מִנְחָתָהּ וּנְסָכֶיהָ:
32And on the seventh day, seven bulls, two rams and fourteen lambs in the first year, [all] unblemished. לבוּבַיּוֹם הַשְּׁבִיעִי פָּרִים שִׁבְעָה אֵילִם שְׁנָיִם כְּבָשִׂים בְּנֵי שָׁנָה אַרְבָּעָה עָשָׂר תְּמִימִם:
33And their meal offerings and their libations, for the bulls, for the rams, and for the lambs, according to their number, as prescribed for them. לגוּמִנְחָתָם וְנִסְכֵּהֶם לַפָּרִים לָאֵילִם וְלַכְּבָשִׂים בְּמִסְפָּרָם כְּמִשְׁפָּטָם:
34One young male goat for a sin offering, besides the continual burnt offering, its meal offering, and its libation. לדוּשְׂעִיר חַטָּאת אֶחָד מִלְּבַד עֹלַת הַתָּמִיד מִנְחָתָהּ וְנִסְכָּהּ:
35The eighth day shall be a time of restriction for you; you shall not perform any mundane work. להבַּיּוֹם הַשְּׁמִינִי עֲצֶרֶת תִּהְיֶה לָכֶם כָּל מְלֶאכֶת עֲבֹדָה לֹא תַעֲשׂוּ:
A time of restriction for you: עֲצֶרֶת, restricted from working (Chagigah 18a). Another interpretation: Restrain yourselves from leaving. This teaches that they were required to remain [in Jerusalem] overnight (Sifrei Pinchas 55). This [word עֲצֶרֶת] is expounded in the Aggadah : (Sukkah 55b) [as follows]: For throughout the days of the festival they brought offerings symbolizing the seventy nations, and when they came to leave, the Omnipresent said to them, “Please make Me a small feast, so that I can have some pleasure from you [alone].” עצרת תהיה לכם: עצורים בעשיית מלאכה. דבר אחר עצרת עצרו מלצאת, מלמד שטעון לינה. ומדרשו באגדה לפי שכל ימות הרגל הקריבו כנגד שבעים אומות וכשבאין ללכת, אמר להם המקום בבקשה מכם עשו לי סעודה קטנה כדי שאהנה מכם:
36You shall offer up a burnt offering, a fire offering for a spirit of satisfaction to the Lord: one bull, one ram, and seven lambs in the first year, [all] unblemished. לווְהִקְרַבְתֶּם עֹלָה אִשֵּׁה רֵיחַ נִיחֹחַ לַיהֹוָה פַּר אֶחָד אַיִל אֶחָד כְּבָשִׂים בְּנֵי שָׁנָה שִׁבְעָה תְּמִימִם:
one bull, one ram: These correspond to Israel. [God said,] “Remain with Me a little longer.” It expresses [His] affection [for Israel]. It is like children taking leave of their father, who says to them, “It is difficult for me to part with you; stay one more day.” It is analogous to a king who made a banquet, etc. [and on the last day, his closest friend makes a small banquet for the king] as is stated in Tractate Sukkah [55b]. In the Midrash of R. Tanchuma (Pinchas 16) [it says]: The Torah teaches common courtesy. Someone who has a guest, [and wants him to feel at home,] on the first day, he should serve him fattened poultry, on the following day he should serve him fish, on the following day beef, on the following day pulses, and on the following day vegetables, progressively diminishing, as in the case of the festival bulls. פר אחד איל אחד: אלו כנגד ישראל, התעכבו לי מעט עוד. ולשון חבה הוא זה, כבנים הנפטרים מאביהם והוא אומר להם קשה עלי פרידתכם עכבו עוד יום אחד. משל למלך שעשה סעודה וכו', כדאיתא במס' סוכה (דף נה ב) ובמדרש רבי תנחומא למדה תורה דרך ארץ, שמי שיש לו אכסנאי יום ראשון יאכילו פטומות, למחר מאכילו דגים, למחר מאכילו בשר בהמה, למחר מאכילו קטניות, למחר מאכילו ירק, פוחת והולך כפרי החג:
37Their meal offerings and their libations, for the bulls, for the rams, and for the lambs, according to their number, as prescribed. לזמִנְחָתָם וְנִסְכֵּיהֶם לַפָּר לָאַיִל וְלַכְּבָשִׂים בְּמִסְפָּרָם כַּמִּשְׁפָּט:
38And one young male goat for a sin offering, besides the continual burnt offering, its meal offering and its libation. לחוּשְׂעִיר חַטָּאת אֶחָד מִלְּבַד עֹלַת הַתָּמִיד וּמִנְחָתָהּ וְנִסְכָּהּ:
39These you shall offer up for the Lord on your festivals, besides your vows and voluntary offerings, for your burnt offerings, for your meal offerings, for your libations, and for your peace offerings. לטאֵלֶּה תַּעֲשׂוּ לַיהֹוָה בְּמוֹעֲדֵיכֶם לְבַד מִנִּדְרֵיכֶם וְנִדְבֹתֵיכֶם לְעֹלֹתֵיכֶם וּלְמִנְחֹתֵיכֶם וּלְנִסְכֵּיכֶם וּלְשַׁלְמֵיכֶם:
These you shall offer up for the Lord on your festivals: A matter fixed as an obligation. אלה תעשו לה' במועדיכם: דבר הקצוב לחובה:
besides your vows: If you wish to pledge offerings during a festival, it is considered a mitzvah [virtuous deed] for you [to fulfill your vows during the festival] (Sifrei Pinchas 56). Alternatively, vows or voluntary offerings which you have pledged throughout the year should be brought on the festival, lest one find it difficult to return to Jerusalem to offer up his vows, with the result that he will transgress the prohibition of“you shall not delay [in paying your vows and pledges]” (Deut. 23:22). לבד מנדריכם: אם באתם לידור קרבנות ברגל, מצוה היא בידכם או נדרים או נדבות שנדרתם כל השנה תקריבום ברגל, שמא יקשה לו לחזור ולעלות לירושלים ולהקריב נדריו, ונמצא עובר בבל תאחר:
Chapter 30
1Moses spoke to the children of Israel in accordance with all that the Lord had commanded Moses. אוַיֹּאמֶר משֶׁה אֶל בְּנֵי יִשְׂרָאֵל כְּכֹל אֲשֶׁר צִוָּה יְהֹוָה אֶת משֶׁה:
Moses spoke to the children of Israel: [This verse is written] to make a pause; [these are] the words of R. Ishmael. Since up to this point the words of the Omnipresent [were stated], and the [following] chapter dealing with vows begins with the words of Moses, it was necessary to make a break first and say that Moses repeated this chapter [of offerings] to Israel, for if not so, it would imply that he did not tell this to them, but began his address with the chapter discussing vows. — [Sifrei Pinchas 57] ויאמר משה אל בני ישראל: להפסיק הענין, דברי רבי ישמעאל, לפי שעד כאן דבריו של מקום ופרשת נדרים מתחלת בדבורו של משה, הוצרך להפסיק תחלה ולומר שחזר משה ואמר פרשה זו לישראל, שאם לא כן יש במשמע שלא אמר להם זו אלא בפרשת נדרים התחיל דבריו:Daily Tehillim: Psalms Chapters 113 - 118
• Chapter 113
This psalm recounts some of the wonders of the exodus from Egypt.
1. Praise the Lord! Offer praise, you servants of the Lord; praise the Name of the Lord.
2. May the Name of the Lord be blessed from now and to all eternity.
3. From the rising of the sun to its setting, the Name of the Lord is praised.
4. The Lord is high above all nations; His glory transcends the heavens.
5. Who is like the Lord our God, Who dwells on high
6. [yet] looks down so low upon heaven and earth!
7. He raises the poor from the dust, lifts the destitute from the dunghill,
8. to seat them with nobles, with the nobles of His people.
9. He transforms the barren woman into a household, into a joyful mother of children. Praise the Lord!
Chapter 114
This psalm explains why the tribe of Judah merited kingship.
1. When Israel went out of Egypt, the House of Jacob from a people of a foreign tongue,
2. Judah became His holy [nation], Israel, His domain.
3. The sea saw and fled, the Jordan turned backward.
4. The mountains skipped like rams, the hills like young sheep.
5. What is the matter with you, O sea, that you flee; Jordan, that you turn backward;
6. mountains, that you skip like rams; hills, like young sheep?
7. [We do so] before the Master, the Creator of the earth, before the God of Jacob,
8. Who turns the rock into a pool of water, the flintstone into a water fountain.
Chapter 115
A prayer that God bring this long exile to an end, for the sake of His Name-that it not be desecrated.
1. Not for our sake, Lord, not for our sake, but for the sake of Your Name bestow glory, because of Your kindness and Your truth.
2. Why should the nations say, "Where, now, is their God?”
3. Indeed, our God is in heaven; whatever He desires, He does.
4. Their idols are of silver and gold, the product of human hands.
5. They have a mouth, but cannot speak; they have eyes, but cannot see;
6. they have ears, but cannot hear; they have a nose, but cannot smell;
7. their hands cannot touch; their feet cannot walk; they can make no sound in their throat.
8. Those who make them will become like them-all who put their trust in them.
9. Israel, trust in the Lord; He is their help and their shield.
10. House of Aaron, trust in the Lord; He is their help and their shield.
11. You who fear the Lord, trust in the Lord; He is their help and their shield.
12. The Lord who is ever mindful of us, may He bless: May He bless the House of Israel; may He bless the House of Aaron;
13. may He bless those who fear the Lord, the small with the great.
14. May the Lord increase [blessing] upon you, upon you and upon your children.
15. You are blessed by the Lord, the Maker of heaven and earth.
16. The heavens are the Lord's heavens, but the earth He gave to the children of man.
17. The dead cannot praise the Lord, nor any who descend into the silence [of the grave].
18. But we will bless the Lord from now to eternity. Praise the Lord!
Chapter 116
This psalm contains magnificent praises to God. It also describes David's love for God, in light of all the miracles He performed for him. David does not know how to repay God, declaring it impossible to pay back for all God has done for him.
1. I would love if the Lord would listen to my voice, to my supplications;
2. if He would turn His ear to me on the days when I call.
3. The pangs of death encompassed me and the misery of the grave came upon me; I encounter trouble and sorrow.
4. I invoke the Name of the Lord, "Lord, I implore you, deliver my soul!”
5. The Lord is gracious and righteous; our God is compassionate.
6. The Lord watches over the simpletons; I was brought low, and He saved me.
7. Return, my soul, to your tranquility, for the Lord has bestowed goodness upon you.
8. For You have delivered my soul from death, my eyes from tears, my feet from stumbling.
9. I shall walk before the Lord in the lands of the living.
10. I had faith even when I declared, "I am greatly afflicted";
11. [even when] I said in my haste, "All men are deceitful.”
12. How can I repay the Lord for all His beneficences to me?
13. I will raise the cup of deliverance and proclaim the Name of the Lord.
14. I will pay my vows to the Lord in the presence of all His people.
15. Grievous in the eyes of the Lord is the death of His pious ones.
16. I thank you, Lord, that since I am Your servant, I am Your servant the son of Your maidservant, You have loosened my bonds.
17. To You I will bring an offering of thanksgiving, and proclaim the Name of the Lord.
18. I will pay my vows to the Lord in the presence of all His people,
19. in the courtyards of the House of the Lord, in the midst of Jerusalem. Praise the Lord!
Chapter 117
This psalm of two verses alludes to the Messianic era, when the Children of Israel will enjoy their former glory. All will praise God, in fulfillment of the verse, "All will then call in the Name of God."
1. Praise the Lord, all you nations; extol Him, all you peoples.
2. For His kindness was mighty over us, and the truth of the Lord is everlasting. Praise the Lord!
Chapter 118
This psalm describes David's immense trust in God. It also contains many praises to God, Who has fulfilled that which He has promised us.
1. Offer praise to the Lord for He is good, for His kindness is everlasting.
2. Let Israel declare that His kindness is everlasting.
3. Let the House of Aaron declare that His kindness is everlasting.
4. Let those who fear the Lord declare that His kindness is everlasting.
5. From out of distress I called to God; with abounding relief, God answered me.
6. The Lord is with me, I do not fear-what can man do to me?
7. The Lord is with me among my helpers, and I will see [the downfall of] my enemies.
8. It is better to rely on the Lord than to trust in man.
9. It is better to rely on the Lord than to trust in nobles.
10. All the nations surrounded me, but in the Name of the Lord I will cut them down.
11. They surrounded me, they encompassed me, but in the Name of the Lord I will cut them down.
12. They surrounded me like bees, yet they shall be extinguished like fiery thorns; in the Name of the Lord I will cut them down.
13. You [my foes] repeatedly pushed me to fall, but the Lord helped me.
14. God is my strength and song, and He has been a help to me.
15. The sound of rejoicing and deliverance reverberates in the tents of the righteous, "The right hand of the Lord performs deeds of valor.
16. The right hand of the Lord is exalted; the right hand of the Lord performs deeds of valor!”
17. I shall not die, but I shall live and recount the deeds of God.
18. God has indeed chastised me, but He did not give me up to death.
19. Open for me the gates of righteousness; I will enter them and praise God.
20. This is the gate of the Lord, the righteous will enter it.
21. I offer thanks to You, for You have answered me, and You have been my deliverance.
22. The stone which the builders scorned has become the chief cornerstone.
23. From the Lord has this come about; it is wondrous in our eyes.
24. This is the day which the Lord has made; let us be glad and rejoice on it.
25. We implore You, Lord, deliver us. We implore You, Lord, grant us success.
26. Blessed is he who comes in the Name of the Lord; we bless you from the House of the Lord.
27. The Lord is a benevolent God and He has given us light; bind the festival offering with cords until [you bring it to] the horns of the altar.
28. You are my God and I will praise You, my God-and I will exalt You.
29. Praise the Lord for He is good, for His kindness is everlasting.
Tanya: Igeret HaTeshuva , end of Chapter 8• Lessons in Tanya
• Shabbat, Tammuz 24, 5775 · July 11, 2015
Today's Tanya Lesson
Igeret HaTeshuva , end of Chapter 8
ומאחר שרוח עברה ותטהרם
After the1 “wind [of forgiveness] passes over [the souls of sinners] and purifies them,”
אזי תוכל נפשם לשוב עד הוי' ברוך הוא ממש
then their souls are enabled to return literally unto G‑d Himself,
ולעלות מעלה מעלה למקורה ולדבקה בו יתברך ביחוד נפלא
to ascend the greatest heights, to their very Source, and cleave to Him with a remarkable unity,
כמו שהיתה מיוחדת בו יתברך בתכלית היחוד בטרם שנפחה ברוח פיו ית'
in ultimate union with Him, just as before the soul was blown forth by the breath of His mouth
לירד למטה ולהתלבש בגוף האדם
to descend and be incorporated within the body of man.
(וכמו על דרך משל באדם הנופח ברוח פיו בטרם שיוצא הרוח מפיו הוא מיוחד בנפשו)
(2To illustrate this unity: Before one exhales, the breath is one with the person, inseparably.)
Likewise, just as the soul was utterly united with G‑d before it was “blown” or “breathed” into the body, so too, does it now unite with Him after repentance.
וזו היא תשובה שלימה
This is perfect return - Teshuvah.
והנה בחינת יחוד זה ותשובה זו היא בחינת תשובה עילאה, שלאחר תשובה תתאה
This state of unity and this return are called teshuvah ila'ah, the higher level of repentance, that follows teshuvah tata'ah, the lower level of repentence.
וכמו שכתוב בזוהר הקדוש ברעיא מהימנא פרשת נשא דתשובה עילאה היא דיתעסק באורייתא בדחילו ורחימו דקודשא בריך הוא וכו'
The Zohar, in Ra'aya Mehemna (Parshat Nasso),3 explains that Teshuvah ila'ahmeans engaging in the study of the Torah, in awe and love of the Holy One, Blessed be He….
The Zohar goes on to say that doing so makes one worthy of the revelation of the letter vav of the Tetragrammaton,
דאיהו בן י"ה בינה וכו'
for this [letter vav] is the child of yud-hei, or Binah….
Binah is the level of Teshuvah ila'ah, the return of the higher letter hei of the Tetragrammaton. The word itself is a composite of the words “ben yud-hei.” This alludes to the spiritual emotions of love and fear (represented by the letter vav) that are born of the intellective levels of the Tetragrammaton, the yud of Chochmah and the hei of Binah.
(ומעלת בעלי תשובה על צדיקים גמורים בזה היא
(4Herein lies the superiority of penitents over the perfectly saintly.
Seemingly, the study of Torah permeated with love and fear of G‑d, is not the unique prerogative of penitence; the perfectly saintly do this as well. Wherein lies the superiority ofbaalei teshuvah?
כמו שכתוב בזוהר הקדוש פרשת חיי שרה: דאינון משכי עלייהו ברעותא דלבא יתיר ובחילא סגי, לאתקרבא למלכא וכו')
As the Zohar states in Parshat Chayei Sarah5 “They draw upon themselves with a more intense longing of the heart, and with great forcefullnes, to approach the King….”)
| FOOTNOTES | |
| 1. | Note of the Rebbe: “Iyov 37:21. The meaning of the verse is that the wind clears the heavens of clouds. So too in analogue, the breath of repentance spirits away the dense cloud of sin.” |
| 2. | Parenthesis are in the original text. |
| 3. | Zohar III, 123a. |
| 4. | Parenthesis are in the original text. |
| 5. | Zoha I, 129b. |
• Sefer Hamitzvos:Shabbat, Tammuz 24, 5775 · July 11, 2015
Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Positive Commandment 112
Proclaiming Ritual Impurity
"And the person with tzaraat, in whom there is the lesion, his garments shall be torn, his head shall be unshorn, he shall cover himself down to his lips and call out, 'Unclean! Unclean!'"—Leviticus 13:45.
We are commanded to make a metzora recognizable so that people should stay away from him [and thus avoid contracting ritual impurity].
According to our tradition, this mitzvah somewhat applies to all carriers of ritual impurity; they too must make themselves recognizable in order that people keep away from them [though a person with an impurity other than tzaraat need not do all that is stated in the verse above].
Women who suffer from tzaraat are exempt from [most of] this mitzvah, though they do need to cover their face down to their lips and proclaim that they are impure—similar to all other people who are impure [with impurities other than tzaraat].
Proclaiming Ritual Impurity
Positive Commandment 112
Translated by Berel Bell
The 112th mitzvah is that we are commanded to make a metzora recognizable so that people should keep away from him.
The source of this commandment is G‑d's statement1 (exalted be He), "A metzora who has on himself a mark of tzora'as, must tear his clothing, go without a haircut, cover his face down to his lips; and he shall call out, 'Unclean! Unclean!' "
The proof2 that this counts as a positive commandment is from the Sifri, which says, "From the verse3 [regarding a kohen gadol], 'He shall not let his hair grow long nor tear his garments,' I would think that it is forbidden even if he has tzora'as. How would I explain the statement [that a metzora], 'must tear his clothing, go without a haircut'? — As referring to everyone except a kohen gadol. The Torah therefore writes [the extra phrase4], 'who has on himself a mark of tzora'as,' — to tell you that even a kohen gadol 'must tear his clothing' and must 'go without a haircut' [if he has tzora'as]."
It is clear that it is a Biblical prohibition for a kohen gadol to tear his clothing or go without a haircut.5 And the general rule is,6 "When you have a positive commandment and a prohibition: if both can be kept, that is best; if not, the positive commandment overrides the prohibition." Since a kohen gadol who is stricken with tzora'as does tear his clothing and grow his hair long, it proves that it must be a positive commandment.7
It has been passed down through the Oral Tradition that people who carry other forms of tumah must also make themselves recognizable in order that people keep away from them. The Sifra says, "Those who are tameh meis; who have had relations with a woman in a state of niddah [and are thereby tameh]; and all others who could make another person tameh — how do we know [that they too must make themselves recognizable]? From the phrase, 'he shall call out, 'Unclean! Unclean!' "
This means that any person who is tameh must proclaim that he is tameh,8 i.e. to make a sign to show that he is tameh and will convey tumah to anyone who touches him, in order that people should keep away from him.
We have already explained that not all the signs9 for recognizing a metzora are obligatory for women. This is derived from the statement of our Sages,10 "A man must grow his hair and tear his clothing, and a woman must not grow her hair and tear her clothing." She does, however, cover her face down to her lips11 and proclaim that she is tameh, like other people who are tameh.
FOOTNOTES
1.Lev. 13:45.
2.The Rambam first quotes the Sifri, and then explains how it serves as a proof.
3.Lev. 21:10.
4.The verse could have written, "A metzora must tear his clothing..." without the phrase "who has on himself a mark of tzora'as." This apparent redundancy teaches us the law regarding a kohen gadol, that even he must tear his clothing.
5.And to enter the Temple. See N164.
6.See Shabbos 133a.
7.For otherwise it would not override the prohibition.
8.See Kapach, 5731, note 40, who holds that a male metzora, since he has visible signs (e.g. torn garments) that indicate his status, does not make a verbal proclamation; the signs themselves serve as notification. A woman, however, as well as those tameh in other ways, have no visual indications (see next footnote), and therefore must give verbal notification.
9.I.e. she does not tear her clothing or grow her hair. She does, however, dwell outside the walls of the city and notify passersby that she is tameh. Hilchos Tumas Tzora'as 10:8. See also Kapach, 5731, note 41, regarding the mistranslation in the Rav Kook edition. Chavel therefore omits this phrase.
10.Sotah 23a, Ch. 3, Mishneh 5.
11.In Hilchos Tumas Tzora'as 10:8, the Rambam rules that a woman does not cover her face. See footnote above.
Ishut - Chapter Three
Halacha 1
How is the bond of kiddushin established with a woman? If the man [desires to establish] the kiddushin by [the transfer of] money, [he must give] a p'rutah, either in coin or its worth.
[Before giving it], he tells her, "You are consecrated unto me...," "You are betrothed to me...," or "You become my wife through this." He must give her [the money or the item] in the presence of witnesses.
It is the man who makes the statement that implies that he acquires the woman as his wife, and it is he who gives her the money.
Halacha 2
If she gave him [money] and told him: "Behold, I am consecrated to you," "Behold, I am betrothed to you," "I am your wife," or [she used] any other expression that implied acquisition, the marriage bond is not established. Similarly, if she gave [him money] and he made the statement, the marriage bond is not established.1 If he gave [her money] and she made the statement [the matter is unresolved,]2 and the status of the kiddushin is in doubt.3
Halacha 3
If the man establishes the marriage bond with [the transfer of] a legal document, [the following rules apply:] He should write on paper, on a shard, on a leaf or on any other article4 he desires: "You are consecrated unto me...," "You are betrothed to me...," or any similar expression. He must then give her the document in the presence of witnesses.5
Halacha 4
The document must be written for the sake of the woman who is being married, as must a bill of divorce,6 and it must be written with her consent.7 If it was not written for her sake, or if it was written for her sake, but was written without her consent, the marriage bond is not established. [This applies] even when he gives her [the document] with her consent in the presence of witnesses.
Halacha 5
If the man establishes the marriage bond through sexual relations, he should tell the woman, "You are consecrated unto me...," "You are betrothed to me...," or "You become my wife through these relations," or choose a similar statement. He must enter into privacy with her in the presence of witnesses and engage in relations.8
When a person establishes a marriage bond through sexual relations, one may assume that his intent is on the conclusion of the relations;9 when the relations are concluded, the marriage bond is established. Regardless of whether the couple engage in vaginal or anal intercourse, the marriage bond is established.
Halacha 6
The statements that the man makes when he consecrates [his wife] must imply that he acquires her as a wife, and not that he gives himself to her. What is implied?
Should he tell her, or write in the document he gives her: "I am your husband," "I am your betrothed," "I am your man," or the like, the marriage bond is not established at all. If he tells her or writes to her: "Behold, you are my wife," "Behold, you are my betrothed," "Behold, you are acquired by me," "Behold, you are mine," "Behold, you are my possession," "Behold, you are my designated one,"10 "Behold, you are within my property," "Behold, you are bound to me," or the like, the marriage bond is established.
Halacha 7
Should he tell her, or write to her: "You are set aside for me," "You are earmarked for me," "You are my helper," "You are my counterpart," "You are my rib," "You are closed off for me," "You are below me," "You are my captive," "You have been taken by me," [the matter is unresolved, and] the status of thekiddushin is in doubt.
The above applies only when the man was [previously] speaking to the woman about establishing a marriage bond. If he was not speaking to the woman about such a matter, these words are of no consequence.
Halacha 8
A man may consecrate a woman by making statements in any language that she understands, provided that, in that language, his statements mean that he is acquiring her, as explained.
If a man was speaking to a woman about consecrating her and she consented, and he immediately gave her [something] in her hand to consecrate her or engaged in sexual relations [with that intent], without [making a statement] clarifying [his purpose], it is sufficient. Since they were speaking about this matter, it is not necessary for him to be explicit.
Similarly, a man need not tell witnesses who observe kiddushin or divorce, "You are my witnesses."11 As long as he has divorced or consecrated a woman in their presence, she is consecrated or divorced.
Halacha 9
When a man tells a woman, "Become consecrated to my half," she is consecrated. To what can this be compared? To his saying, "May you become my wife, and also another woman." And so, she has only half a man.
If, however, he said: "Half of you is consecrated to me," she is not consecrated. For a woman cannot be consecrated to two men. Similarly, if he says, "Behold, you are consecrated to me and to him," the woman is not consecrated.
Halacha 10
If he told her: "Behold, half of you is consecrated to me with a p'rutah, and half of you [is consecrated to me with another] p'rutah," or if he told her: "Behold, half of you is consecrated to me with half a p'rutah, and your other half [is consecrated to me with another] half a p'rutah," she is consecrated.12
If he told her: "Behold, half of you is consecrated to me with a p'rutah today, and half of you [is consecrated to me with another] p'rutah tomorrow," or if he told her: "Your two halves are consecrated to me with a p'rutah,"13 "Your two daughters are consecrated to my two sons with this p'rutah," "Your daughter is consecrated to me, and your cow is sold to me with this p'rutah," or "Your daughter... and your land... with a p'rutah" - in all of these circumstances, [the matter is unresolved, and] the status of the kiddushin is in doubt.
Halacha 11
A father may consecrate his daughter without her knowledge while she is a minor. Even when she is a na'arah,14 he still possesses this right, as [implied byDeuteronomy 22:16]: "I gave my daughter to this man."
[The money received as] kiddushin belongs to her father. Similarly, he has the right to [any ownerless property] she finds, [the wages she receives for] her labor, and [the money she receives as stipulated in] her ketubah if she is divorced or widowed before the marriage bond is consummated. He is entitled to all these until she becomes a bogeret.
Therefore, a father is entitled to receive kiddushin on behalf of his daughter from the day she was born until she becomes a bogeret. Even if she is a deaf mute or intellectually incompetent, if her father consecrates her [to another man], she is his wife.
If a girl is older than three years and one day, she can be consecrated through sexual relations with her father's consent. Should she be below this age, if her father has her consecrated through sexual relations, the marriage bond is not established.15
Halacha 12
After a daughter becomes a bogeret, her father has no rights over her; she is like all other women, and she can be consecrated only with her own consent.
Similarly, if her father had her married, the marriage bond was consummated [nisu'in],16 and then she was widowed or divorced, [even] in her father's lifetime, she is considered to be independent, despite the fact that she is still a minor. Once a woman enters nisu'in, her father no longer has any authority over her.
Halacha 13
When a girl receives kiddushin without her father's knowledge before she reaches the age of majority, the marriage bond is not established.17 [This applies] even when the father consents subsequently.18 Moreover, if she is widowed or divorced after these kiddushin, she is not forbidden [to marry] a priest.19
Both she and her father can prevent [the marriage bonds from taking effect].20Regardless of whether she was consecrated in the presence of her father or not, she is not consecrated.
Halacha 14
[The following rules apply when] there is doubt whether or not the girl is abogeret: Whether her father consecrated her without her consent, or she consecrated herself without her father's consent, the status of the kiddushin is in doubt. Therefore, [to marry another man,] she must receive a get given because of the doubt.
A man may appoint an agent to consecrate a wife for him. [This applies] if he specifies a particular woman, or gives the agent the authority to consecrate any woman. Similarly, a woman past the age of majority21 may appoint an agent to receive kiddushin for her. [This applies] if she specifies [that they be given by] a particular man, or gives the agent the authority to receive them from any man. Similarly, a father may appoint an agent to accept the kiddushin of his daughter as long as she is under his authority.
A man may tell his daughter who is below the age of majority, "Go out and receive your kiddushin."22
Halacha 15
When an agent is appointed to receive kiddushin, he must be appointed in the presence of two witnesses.23 When, by contrast, a man appoints an agent to consecrate a woman, there is no need for the appointment to be made in the presence of witnesses. For the only purpose witnesses would serve with regard to the agency of the man is to make known the truth of the matter.24 Therefore, if the agent and the principal acknowledge the appointment, there is no need for witnesses, [as in parallel cases, such as] an agent appointed to bring a get25or an agent appointed to separate terumah.26
In all matters, a principal's agent is regarded as the principal himself, and there is no need to appoint witnesses.
Halacha 16
An agent may serve as a witness. Therefore, if a person appointed two men as agents to consecrate a woman, and they did so, they serve both as agents and as witnesses. Hence, there is no need for them to consecrate her in the presence of two other witnesses.27
Halacha 17
All are fit to serve as agents [in this capacity] except a deaf mute, a mentally incompetent individual and a minor - for they are not responsible - and a gentile, because he is not a member of the covenant. [The latter exclusion is based on Numbers 18:28, which] states: "And so shall you set aside, and you...." [This is interpreted as] including an agent. [Our Sages commented:] Just as you are members of the covenant, your agents must be members of the covenant, thus excluding a gentile.
A [Canaanite] servant, although he is acceptable as an agent with regard to financial matters, is not acceptable as an agent with regard to kiddushin andgittin, because the laws of marriage and divorce do not apply to him.
Halacha 18
An agent appointed by a man to consecrate a woman should tell her: "Behold, you are consecrated to so and so by virtue of this money" or "...by virtue of this legal document."
If an agent of the woman receives the kiddushin, the [man consecrating her] should tell [the agent]: "So and so who appointed you is consecrated to me," and the agent should reply, "I have consecrated her to you," "I have betrothed her to you," "I have given her to you as a wife," or the like.
Similarly, when a man consecrates a girl by [giving kiddushin to] her father, he should tell him, "Behold, your daughter so and so is consecrated to me," and the father should reply: "I have consecrated her to you." If the father or the agent says "yes," or even if he remains silent, it is sufficient. If they were discussing the matter, and the man gave the kiddushin to the father or to the agent without making any statement, it is sufficient, and the kiddushin are effective.
If the kiddushin are established by virtue of [the transfer of] a legal document, he must have the document written with the consent of the father or of the agent. In all matters pertaining to kiddushin, the same laws that apply to the man and the woman, apply when [the kiddushin are established by] the [man's] agent and [the woman's] agent or [her] father.
Halacha 19
It is a mitzvah for a man to consecrate his wife by himself, rather than to charge an agent [with this matter]. Similarly, it is a mitzvah for a woman to [receive]kiddushin herself rather than to charge an agent with receiving them for her.
Although a father has the option of consecrating his daughter to anyone he desires while she is a minor or while she is a maiden, it is not proper for him to act in this manner. Instead, our Sages enjoined that a person should not consecrate his daughter while she is a minor until she matures and says, "I would like [to marry] so and so."
Similarly, it is not proper for a man to consecrate a girl below the age of majority. Nor should one consecrate a woman until one sees her and deems her fitting, lest she not find favor in his eyes, and he divorce her, or sleep with her while hating her.
Halacha 20
Kiddushin established by virtue of sexual relations are effective according to Scriptural law. Similarly, kiddushin established by virtue [of the transfer] of a legal document are effective according to Scriptural law. Just as [the transfer of a legal document] concludes a divorce, as [Deuteronomy 24;1] states: "And he shall write her a scroll of divorce," so too, [the transfer of a legal document] concludes [the establishment of the marriage bond].
[The effectiveness of the transfer of] money stems from Scriptural law,28 but its interpretation is based on Rabbinic law. [Deuteronomy, ibid.,] states "When a man takes a wife," and our Sages29 explained: This [process of] acquisition involves [the transfer of] money, as implied by [Genesis 23:13]: "I have given the money for the field; take it from me."
Halacha 21
Although this is the essence of the principle, it has already become universal Jewish custom to consecrate [a marriage bond] through [the transfer of] money or objects that are worth money. If one desires to consecrate [a woman] by [giving her] a legal document, one may, but at the outset one should not consecrate [a woman] through sexual relations.
If a man consecrates [a woman] through sexual relations, he is given stripes for rebelliousness,30 so that the Jewish people will not extend beyond the limits of modesty in this manner. Nevertheless, the kiddushin are binding.
Halacha 22
Similarly, a man who consecrates a woman without establishing an engagement previously, or a man who consecrates a woman in the marketplace, is given stripes for rebelliousness, although his kiddushin are binding. [This was instituted] lest such a practice accustom people to licentious conduct and invite a comparison to a harlot, as existed before the giving of the Torah.
Halacha 23
Whenever a man consecrates a woman,31 whether by himself or via an agent, either he32 or his agent should recite a blessing before the consecration, as one recites a blessing before performing any of the mitzvot. [After reciting the blessing,] he should consecrate [the woman].
If he consecrates a woman without reciting a blessing, he should not recite the blessing afterwards. It would be a blessing in vain, for the activity has already been performed.33
Halacha 24
Which blessing is recited?
Blessed are You, God, our Lord, King of the universe, who has sanctified us with His mitzvot and separated34 us from illicit relationships, who has forbidden the arusot to us, and permitted to us those who are married35 by [the rites of]chuppah and kiddushin. Blessed are You, God, who sanctifies Israel.
This is the blessing of erusin. The people have established the custom of reciting this blessing over wine or beer. If there is wine available, one should recite the blessing over the wine, recite the blessing of consecration afterwards, and then consecrate the woman.36 If there is no wine or beer available, one should recite [the blessing of consecration] by itself.
| FOOTNOTES | |
| 1. |
For it is the man's actions that must precipitate the inception of the marriage bond, as implied byDeuteronomy 24:1: "When a man takes a wife." Note, however, Chapter 5, Halachah 22, which mentions an exception to this principle.
|
| 2. |
Mishneh LaMelech offers two explanations of the doubt involved: a) We are unsure of his intent. Since he did not specify that he was giving the woman the money for the sake of kiddushin, it is possible that he gave her the money for another reason. This interpretation appears to be supported by the rulings of the Tur and the Shulchan Aruch (Even HaEzer 27:8) that in such a circumstance, the marriage bond is established if previously the man and the woman were speaking about getting married, or if the man confirmed the woman's statements. Halachah 8 appears to support this explanation.
b) The second view is that the doubt is one of principle: The Sages did not define whether the obligation that a man precipitate the marriage bond requires merely his giving money, or also making the statement. According to this conception, the doubt would remain even in the two situations mentioned by the Tur and the Shulchan Aruch.
|
| 3. |
I.e., the woman cannot marry another man until she receives a bill of divorce. Nevertheless, if another man engages in relations with her, he is not executed for adultery.
|
| 4. |
The man may not, however, write the document on a leaf attached to a tree, or any other item that must be severed, for this is unacceptable when writing a bill of divorce. (See the following halachah and notes.)
|
| 5. |
There is a difference of opinion among the Rabbis if it is necessary for the man to make a verbal statement of intent as well. (See Beit Shmuel 32:3.) The Or Sameach points to Halachah 18 as proof that a statement is required, but Kin'at Eliyahu notes that Halachah 7 appears to indicate that a verbal statement is unnecessary.
|
| 6. |
The acceptability of a legal document for the establishment of kiddushin from the association between marriage and divorce created by Deuteronomy 24:2: "When she leaves his household, she may go and become [married] to another man." Kiddushin 5a states that this verse indicates that just as she "leaves" through a bill of divorce, she can "become" through a bill of kiddushin. Hence, all the particulars that apply to a get (a bill of divorce) apply to a bill of kiddushin.
|
| 7. |
This requirement does not apply with regard to a bill of divorce and is a point of debate inKiddushin 9b. The opinion the Rambam cites maintains that since the woman is being acquired through this document, she must consent to its being written. Because of the debate in the Talmud, the Shulchan Aruch (Even HaEzer 32:1) differs with the Rambam and maintains that the matter is unresolved, the status of the kiddushin is in doubt, and [the stringencies required had] the marriage bond been established [must be followed].
|
| 8. |
Although the man must enter into privacy with the woman in the presence of witnesses, and must make the statement of intent in the presence of witnesses, the relations themselves should be private, as stated in Chapter 14, Halachah 16, and Hilchot Gerushin 10:18. It must be noted that this represents a change in the Rambam's thinking. In his Commentary on the Mishnah (Kiddushin1:1), he originally stated that the relations must also be observed by witnesses for the marriage bond to be established. Nevertheless, in the later texts of the Commentary on the Mishnah the Rambam amended the text according to the above conception.
|
| 9. |
The term "the conclusion of sexual relations" (g'mar bi'ah) in Hebrew is somewhat of a misnomer. It refers not to the man's withdrawal from the woman, nor to ejaculation, but to a far earlier stage: the insertion of the penis in its entirety into the vagina (Hilchot Issurei Bi'ah 1:10).
|
| 10. |
Leviticus 19:20 associates this term with establishing relations with a maid-servant, as explained in Chapter 4, Halachah 17. Therefore, there is doubt among the Rabbis if it can be used in establishing the marriage bond with an ordinary woman. Thus, the Shulchan Aruch (Even HaEzer27:3) states that if this expression is used the matter is unresolved, and the status of thekiddushin is in doubt.
|
| 11. |
With regard to the acknowledgement of a debt, such a statement is necessary. (See Hilchot To'en V'Nit'an 6:6-8, 7:1-2.)
|
| 12. |
The Ra'avad and similarly, the Shulchan Aruch (Even HaEzer 31:7) differ and maintain that the status of the kiddushin is in doubt. It is only with regard to stringencies that the kiddushin are considered to be valid.
|
| 13. |
This clause serves as the basis for the Ra'avad's objection to the Rambam's decisions above.
|
| 14. |
At which time, the girl has the right to accept kiddushin from a man herself.
|
| 15. |
For until the age of three, a woman is not considered to be fit for sexual relations.
|
| 16. |
This refers to the second stage of the marriage relationship, as explained in Chapter 11 onward.
|
| 17. |
This and the other laws in this halachah apply when a girl is either a k'tanah or a na'arah (has reached the age of twelve), but not a bogeret (twelve and a half).
|
| 18. |
Since the kiddushin were not effective at the time they were given, the father's subsequent consent is of no significance. This point is, however, disputed by some of the later authorities. (See Shulchan Aruch, Even HaEzer 37:11.)
|
| 19. |
No priest may marry a divorcee, nor may a High Priest marry a widow. Nevertheless, because these kiddushin are not effective, these prohibitions do not apply.
|
| 20. |
According to the Maharik (Responsum 30[32]), this applies when the kiddushin were given in her father's presence, but he remained silent. In both the Kessef Mishneh and the Shulchan Aruch(ibid.), Rav Yosef Karo differs and explains that according to the Rambam, the father must consent at the time of (or before) the kiddushin. If he desires to prevent the kiddushin at that time, he may. If he consents, the girl getting married can still prevent the kiddushin from taking place. For since her father charged her with this matter, even if he consented to the match it is dependent on her. (See also Chapter 22, Halachah 5, and Hilchot Terumot 8:16.)
|
| 21. |
A woman below the age of majority does not have the authority to appoint an agent.
|
| 22. |
Among the explanations that are given for why this is acceptable: a) If the father had said, "Give an animal food, and my daughter will be consecrated to you," the kiddushin would be binding. When he tells the daughter to receive kiddushin, it is as if he makes a statement that it is acceptable to him that the man who consecrates her gives her the money (Ra'avad, Ramban).
b) Although a minor may not normally serve as an agent, this instance is an exception. Since thekiddushin are being given for her benefit, the girl is entitled to act in this capacity (Rabbenu Asher). The Beit Shmuel 37:7 states that the Rambam subscribes to this view.
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| 23. |
The rationale is that since the marriage bonds are established through the acceptance of thekiddushin, witnesses must be present to acknowledge the agent's appointment, for "no matters involving forbidden sexual relations [are established if] fewer than two witnesses are present (Yevamot 88a)."
The Ramah (Even HaEzer 35:3) quotes the opinion of Rabbenu Asher, who states that if all concerned acknowledge the appointment of the agent, the kiddushin are effective. He therefore rules that in such a situation, the woman needs to receive a get before she can marry another man.
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| 24. |
The Rambam's statements are based on the comparison to an agent appointed to bring a woman a get. The Ra'avad objects to the comparison, because a get is a formal legal document, and possession of it serves to verify the person's agency. The Shulchan Aruch (ibid.) quotes both opinions, but appears to favor that of the Rambam.
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| 25. |
Hilchot Gittin 6:4. This ruling itself is not accepted by all authorities, as noted in the Shulchan Aruch (Even HaEzer 141:13).
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| 26. |
Hilchot Terumah 4:1.
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| 27. |
As clarified by the Maggid Mishneh and the Shulchan Aruch (Even HaEzer 35:2), this ruling applies only when: a) the kiddushin are established by the transfer of a legal document worth less than a p'rutah, or b) the kiddushin are established by the transfer of money, and the woman admits receiving the money.
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| 28. |
Our translation follows the Rambam's later emendations to the Mishneh Torah. The earlier version of the text states: "The effectiveness of [the transfer of] money stems from Rabbinic law." See the discussion of this concept in the notes on Chapter 1, Halachah 2.
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| 29. |
Kiddushin 4b.
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| 30. |
The punishment given for transgressing a Rabbinic decree.
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| 31. |
Today, it is customary for the consecration to be made under the wedding canopy (chuppah), and the blessing is recited at this time.
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| 32. |
The Rambam's wording implies that the blessing should be recited by the groom himself. At present, the current custom in both the Sephardic and Ashkenazic communities is to have the Rabbi conducting the marriage ceremony recite the blessing, lest a groom who does not know how to recite the blessing be embarrassed by his lack of knowledge. (See Hagahot Maimoniot.)
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| 33. |
In Darchei Moshe (Even HaEzer 34), the Ramah states that one may recite the blessing afterwards as well. Nevertheless, in his gloss on the Shulchan Aruch, he does not make such a statement. The current custom in both the Sephardic and Ashkenazic communities is to recite the blessing before the kiddushin.
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| 34. |
The Shulchan Aruch (Even HaEzer 34:1) states that the blessing should read: "and commanded us concerning," rather than "and separated us from." This is the common practice today.
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| 35. |
The Beit Shmuel 34:3 and others state that the blessing should read "those who are married to us." This is the custom in many communities.
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| 36. |
At present, the custom is for the officiating Rabbi to recite the blessing over the wine and then the blessing of consecration. He then has the groom and bride drink from the wine, and afterwards the groom consecrates the bride.
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Tum'at Tsara`at - Chapter 5
Halacha 1
The following principles apply with regard to a person who had a wound on the flesh of his skin and the skin peeled away because of the wound. If the wound came about because of fire, e.g., he was burnt by a coal, embers, iron or stone that were heated in fire, or the like, it is called michveh, a burn. If the wound did not come about because of fire, e.g., he received a blister from stone, wood, or the like, or the wound came about because of an infirmity within the body, a wart or eczema that ruined the skin or swelling lesions, feverous swellings, or infections that ruin the skin, it is called sh'chin, a boil.
Halacha 2
The following laws apply if one heated a spit and hit another person with it. If its end was rounded, the wound it produces is considered as a burn. If its end was pointed, there is an unresolved question if it is considered as a burn or a boil.
When a person suffers a burn because of the hot springs of Tiberias, olive dregs, or the like, the affliction is considered as a boil.
Halacha 3
As long as boils and burns are fresh, festering wounds, they are called mordinand do not impart impurity because of tzara'at at all. If a boil or a burn heals and the afflicted person's flesh was entirely restored - even though there is a scar on the place and it is not entirely like other skin - it is considered like ordinary skin with regard to all matters. Such a person is deemed impure because of the three signs mentioned above and he is isolated for two weeks as part of the process of determination as explained.
Halacha 4
If the boil or the burn began to heal and be restored, with a scab like the thickness of a garlic peel forming over them, this is the "scarring of the boil" mentioned in the Torah and the "healing burn" mentioned there. They impart impurity because of two signs: white hair or an increase in the size of the blemish and such a blemish is isolated only for one week.
What is implied? There was a baheret on the scarring of a boil or the healing of a burn. If it contained two white hairs, the person should be deemed definitively impure. If it does not contain white hair, he should be isolated for a week and examined at the end of the week. If white hair grew or size of the blemish increased, he should be deemed definitively impure. If there was no new development, he should be released from the inspection process. If size of the blemish increased or white hair grew after he was released from the inspection process, he should be deemed definitively impure.
Halacha 5
A healing boil and a healing burn cannot be combined with each other. For that reason, the Torah described them separately, to teach that they are not to be combined, nor can they expand into each other, They do not expand into ordinary flesh and a baheret that is on ordinary flesh does not expand into them.
What is implied? If there is a boil next to a burn and a baheret that comprises agris extending over both of them, the person is pure. If a baheret was in either of them and it extended into the other or it extended into ordinary skin, he is pure. If there was a baheret on ordinary skin and it extended to one of these, it is not considered as an extension.
When a person had a healed boil that was the size of a gris with a baheret the size of a gris on the palm of his hand, he should nevertheless be isolated. Although it is not fit to grow white hair, nor to expand, there is the possibility that he will develop another boil next to it and the baheret will spread into it.
Halacha 6
When a boil became a burn, the burn nullifies the boil. When a burn became a boil, the boil nullifies the burn. If it is not known whether a blemish was a boil or a burn, it is not significant, for they both contract impurity due to the same signs and the impurity is the same. Scripture differentiates between them only to teach that they are not to be combined.
Halacha 7
If a person was isolated because of a baheret in a boil and at the end of the week, the boil healed and became ordinary flesh or he was isolated because of a baheret on ordinary flesh and at the end of the week, it became a boil, he should be given an initial examination.
Halacha 8
When all the hair on a person's head falls off, whether due to sickness, due to a wound that makes him unfit to grow hair, or due to eating foods that cause hair to fall off or applied lotions that cause hair to fall off, since he lost all of his hair at this particular moment, he is called a keireiach or a gibeiach, even though he is fit to grow hair at a later time.
If his hair from the top of his forehead and downward, descending backward until the first vertebra of his neck falls off, he is called a keireiach. If his hair from the top of his forehead and downward, descending frontward until it is level with his forehead falls off, he is called a gibeiach.
Halacha 9
With regard to both of these types of baldness, a person can contract impurity when a baheret appears on the skin through two signs: healthy skin and an increase in size. They should be isolated for two weeks, for Leviticus 13:43states: "Like the appearance of tzara'at on the flesh of the skin." Since these portions of the body do not grow hair, the appearance of white hair is not a sign of impurity for them.
What is meant by incurring impurity through either of two signs and that a person may be isolated for two weeks. If there was a baheret in a bald spot whether at the back of a person's head or at its front and there was healthy flesh in it, he should be deemed definitively impure. If it does not have healthy flesh in it, he should be isolated and examined after the end of one week. If healthy flesh appeared or the blemish increased in size, he should be deemed definitively impure. If nothing changed, he should be isolated for a second week. If the blemish increased in size or healthy flesh appeared, he should be deemed definitively impure. If nothing changed, he should be released from the inspection process. If the blemish increased in size or healthy flesh appeared after he was released from the inspection process, he should be deemed definitively impure.
Halacha 10
These two forms of baldness are not combined with each other, as indicated byLeviticus 13:42, which makes a distinction, stating: "on his karachet or on hisgabachet." This teaches that they are two types of conditions and blemishes do not spread from one to the other, from either of them to ordinary flesh, or from ordinary flesh to them.
Halacha 11
When there is a boil or a burn on a karachet, on a gabachet, or on a beard that has lost its hair, they are deemed impure in the same way as is a boil or a burn on ordinary flesh. For when one loses the hair of his head or of his beard, these parts of the body are considered as ordinary flesh with regard to all matters except that they do not contract impurity because of the emergence of white hair.
When hair has never grown on one's head or on one's chin or when there is a blister on one's head or chin, the surface is considered as ordinary flesh and they are deemed impure because of three signs and requires isolation for two weeks. Similar laws also apply to the chin of a woman and a sexually inadequate male. Until hair grows on these surfaces, they are considered as ordinary flesh. If they grew hair, they are considered as the chin of a male and incur impurity as a netek does, as will be explained. They do not incur impurity because of a baheret.
Tum'at Tsara`at - Chapter 6
Halacha 1
These are the places in the human body which do not incur impurity because of a baheret: the inside of the eye, the inside of the ear, the inside of the nose, the inside of the mouth, the folds of the stomach, the folds of the neck, under the breasts, the armpits, the underside of the foot, a nail, the head and the chin where hair grows, and open boils and burns.
All of these surfaces do not become impure because of blemishes, nor can they be combined with blemishes. A blemish cannot expand into them; they are not considered as healthy flesh in the midst of a blemish, nor does the absence oftzara'at on them prevent a person whose entire body is afflicted from being placed in that category. These concepts are derived from Leviticus 12:2 which speaks of a blemish being "on the skin of one's flesh." None of the above surfaces can be considered as revealed flesh. Some of them are not flesh and some are flesh, but they are covered and not revealed.
The red portions of the lips are considered as "hidden places" and cannot incur impurity from blemishes.
Halacha 2
When all the hair of the head and the chin fell off or a boil or a burn developed a scab, they may incur impurity due to a baheret, as we explained. Blemishes on these surfaces are not combined with each other, nor can a blemish on ordinary skin expand into them, nor are they considered as healthy flesh in the midst of a blemish. The absence of tzara'at on them does, however, prevent a person whose entire body is afflicted from being placed in this category.
Halacha 3
When there is a baheret next to the head, the eye, the ear, or the like or next to a boil or a burn, it is pure. This is derived from Leviticus 13:3: "And the priest shall see the blemish in the flesh of the skin." Implied is that the entire area immediately outside the blemish must be ordinary flesh that is fit for the blemish to spread into.
Halacha 4
The following are beharot that are pure:
a) A gentile who had a baheret and converted.
b) A baheret existed on a fetus and then the infant was born.
c) A baheret existed in a crease of a person's flesh and then it was revealed.
d) A baheret existed on the head and/or the chin where hair grew, and then all the hair fell off and the baheret was revealed.
e) There was a baheret on ordinary skin, either a boil or a burn formed on its place, and then they healed, and became like ordinary skin. Even though the initial and ultimate condition of the skin is susceptible to impurity, since it was pure in the interim, it remains pure.
In all the above instances, if the shade of the blemish changes, whether the whiteness becomes stronger or weaker, it should be given an initial examination. What is implied? A gentile had a baheret that was white like the membrane of an egg. After he converted, it became white as snow. Or originally, it was white as snow and after he converted, it became like the membrane of an egg, it should be given an initial examination. Similarly, when an infant is born, the creases of a person's skin straighten, a person's head or chin become bald, or a boil or a burn heal, if the shade of these blemishes change, they should be given an initial examination. If not, they are considered pure.
Halacha 5
Until a person has been deemed impure, all questionable situations regarding blemishes are considered as pure except for the two questionable situations we mentioned already. When, however, a person has been deemed impure, a questionable situation is considered as impure.
What is implied? Two people came to a priest, one had a baheret the size of agris and the other, one the size of a sela. He had both of them isolated. At the end of the week, they both had blemishes the size of a sela and it was not known which blemish increased in size, they are both considered pure. Not only does this apply with regard to two people, it also applies with regard to two blemishes on the body of one person. Even though a blemish on this person's flesh definitely increased, since it is not known which blemish increased, he is deemed pure until the identity of the blemish for which he will be deemed impure is known.
Halacha 6
Once a person has been deemed impure, any questionable situation is also considered impure. What is implied? Two people came to a priest. One had abaheret the size of a gris and the other, one the size of a sela. He had both of them isolated. At the end of the week, they came to the priest and they both had blemishes that were larger than a sela. They are both deemed impure. If they both shrank to the size of a sela and thus the increase receded from one of them, since it is not known which one originally had the blemish of this size, they are both impure until both their blemishes recede to the size of a gris. This is what is meant by the statement when a person has been deemed impure, a questionable situation is considered as impure.
Similar concepts apply when a person had a baheret and there was white hair within it that had existed before the baheret and other hair that was turned white by the baheret and the priest does not know how to distinguish between the hair that existed before the baheret and that which was turned white. If the doubt arose while the person was in isolation, he is pure. If the doubt arose after he was definitively deemed impure, he remains impure even if one of the hairs fell off and he does not know which fell off, the hair that was sign of impurity or the other hair.
Halacha 7
When a person comes to a priest and he sees that he needs to be isolated or that he should be released from the inspection process and before he isolates him or releases him, signs of impurity erupt, he should be deemed definitively impure. Similarly, if he saw that he had signs of impurity and before he deemed him definitively impure and told him: "You are impure," those signs of impurity disappeared, the stringent ruling should not be delivered. Instead, if he is coming for his initial examination or at the end of the first week, he should be isolated. If he is coming after the conclusion of his second week or after he has been released from the inspection process, he should be released.
Tum'at Tsara`at - Chapter 7
Halacha 1
When a person had a baheret and - whether at the outset or after isolation - he was definitively deemed as impure because of one of the signs of impurity or he was isolated and then the tzara'at spread over his entire body and his skin turned white, he is pure. This applies whether it turned while he was isolated or after he was deemed definitively as impure.
If, however, he was isolated and no sign of impurity emerged and as a result, he was released from the inspection process, but after being released, thetzara'at covered his entire body, he is deemed definitively impure.
Halacha 2
The following rules apply when a person comes initially while he is entirely white with tzara'at. If he has a patch of healthy skin or two white hairs, he is deemed definitively impure. If there is no sign of impurity, he is isolated for one week. If white hair or a patch of healthy skin emerges, he is deemed definitively impure. If no sign emerges, he is isolated for a second week. If no sign emerges, he is deemed pure, for the laws applying to this large baheret are the same as those governing a small one.
If he was deemed impure because of two white hairs that emerged and either both or one of them turned black, either both or one of them became short, a boil grew next to either of them or one of them or encompassed both of them or one of them, a boil, a healed boil, a burn, a healed burn, or a bohak divided one hair from the other, he is pure. If white hair or healthy flesh emerges, he is impure, because he came initially while entirely white.
Whether the tzara'at spread over the person's entire skin all at once or whether it spread little by little until he became entirely white, if this occurred while the person was isolated or while he was deemed definitively impure, he is pure. If it occurred after he was released from the inspection process, he is impure. And if it occurred at the outset, he should be isolated. Similarly, it is irrelevant whether the blemish is entirely of one shade or that it is entirely white, but has the four shades of white and the four shades of petuch intermingled. All of these shades can be combined and considered as a single blemish, whether to cause the person to be declared pure or to be declared impure, as we explained.
Halacha 3
The following rules apply when a person had a baheret the size of a gris in which there was a patch of healthy flesh the size of a lentil and he was deemed definitively impure because of the healthy flesh. Afterwards, the tzara'at spread over his entire body and the healthy flesh disappeared. Alternatively, the healthy flesh disappeared and then the tzara'at spread over his entire body. He is considered as pure. This applies even if white hair emerges. If, however, healthy skin emerges, he is impure, as Leviticus 12:14 states: "On the day he exhibits healthy flesh, he will be deemed impure," provided the healthy flesh is the size of a square superimposed on a lentil or larger.
Different rules apply if one had a baheret with white hair and he was deemed impure because of it and afterwards, the tzara'at spread over his entire body. Even though the white hair remains in place, he is pure, as can be derived from the verse: "On the day he exhibits healthy flesh, he will be deemed impure." Implied is that a person whose entire skin turned white after being deemed definitively impure or being isolated becomes impure because of healthy flesh, but not because of white hair. If he was deemed impure because his blemish spread and then it continued to spread and covered his entire body, he is pure. If he exhibits any healthy flesh, he is impure.
Halacha 4
Even the tips of limbs that do not impart impurity as healthy flesh when they are located in the midst of a baheret, do impart impurity and prevent a person from being deemed pure if his entire flesh turns white.
What is implied? If a person who was definitively deemed impure or who was isolated whose entire flesh turned white because of tzara'at with the exception of a lentil's size of healthy flesh, even if the healthy flesh is located on his fingertip, the tip of his nose, or the like, he remains impure.
Similarly, if a person's entire flesh turned white and he was declared pure and then a lentil's size of healthy flesh returned, even at the tips of one of his limbs, he should be definitively deemed impure. If his flesh turned entirely to a shade of tzara'at except for a lentil's size portion - even on the tips of his limbs that turned to a bohak, he should be deemed definitively impure, as can be derived from Leviticus 13:12: "If... the tzara'at will cover the entire skin...." Implied is that it must be covered by tzara'at, not a bohak. Even if part of the lentil's size portion was healthy flesh and part was a bohak, it is a sign of impurity.
If a person's entire flesh turned to one of the shades of tzara'at and he was declared pure and then a portion of his flesh turned to the color of a bohak, he remains pure until he exhibits a lentil's size of healthy flesh, as implied by the verse: "On the day he exhibits healthy flesh...." Implied is that he must exhibit healthy flesh, not a bohak. If a lentil's size portion of flesh [changed appearance, part was healthy flesh and part was a bohak, it is not considered a sign of impurity and the person is still considered as pure.
Halacha 5
Whenever tzara'at spreads over the entire body of an impure person, he becomes pure. If a lentil's size portion of healthy flesh was revealed, he is impure. If his entire flesh was again covered with tzara'at, he is pure, If healthy flesh was again revealed, he is impure. These rulings are given even if the cycle repeats itself 100 times.
If healthy flesh began to be revealed and it continues to grow and the size of the tzara'at shrinks, the person remains impure until the baheret becomes smaller than a gris.
Halacha 6
Any portion of skin that is fit to contract impurity because ofbaheret but remains healthy prevents a person whose entire flesh is becoming white from being placed in that category. Any portion of skin that is not fit to contract impurity because ofbaheret does not prevent a person whose entire flesh is becoming white from being placed in that category although that portion of skin remains healthy.
What is implied? When tzara'at spreads over a person's entire skin, but not on his head or his chin, nor onto a festering boil or burn or there is less than a lentil's size portion of healthy flesh next to a festering boil or burn or to his head or chin, he is pure. If the hair fell from the head and the chin or if a scab formed over the boil or the burn, the person is impure until the tzara'at spreads to them, for they are fit to contract impurity because of a baheret.
If there were two beharot, one had a sign of impurity and one was pure, the pure one spread to the impure and then covered the person's skin entirely, he is deemed pure. The rationale is that he was previously deemed definitively impure, even though it was the pure one that spread. Furthermore, this ruling applies even if one of the beharot was on his upper lip and the other on his lower lip or on two of his fingers or on his two eyelids, and thus when they are closed together, the two beharot appear as one. Nevertheless, since tzara'atspread over the person's entire skin, he is pure.
Halacha 7
There are those who show their blemishes to a priest and benefit from doing so, because they showed it to him early and did not delay, and others who suffer from doing so.
What is implied? A person was definitively deemed impure. His signs of impurity disappeared, but he did not have the opportunity to show this development to a priest before the tzara'at spread over his entire body. He is pure. If, however, he had acted earlier and showed it to the priest previously, he would have been released from the inspection process before it spread over his entire body. Thus it would have spread after he was released, in which instance, he would be deemed definitively impure, as we explained.
If he had a baheret without any signs of impurity and he did not have the opportunity to show it to a priest before it spread over his entire body, he is impure and must be isolated. If, however, he had acted earlier and had shown it to the priest, he would have been isolated before it spread. Thus it would have spread after he was isolated, in which instance, he would be pure, as we explained.
• Shabbat, Tammuz 24, 5775 · 11 July 2015
"Today's Day"
Tuesday Tamuz 24 5703
Torah lessons: Chumash: Matot-Massai, Shlishi with Rashi.
Tehillim: 113-118.
Tanya: "Jacob is the (p. 365) ...is not said..." (p. 367).
From the Tzemach Tzedek's aphorisms:
For the p'nimi ("inward" person), asking for a blessing for avoda epitomizes, "Let them not pay attention to vain words."1 What is needed is to "make the avoda heavy on the people."2
FOOTNOTES
1. I.e. help from Above, rather than stressing one's own efforts.
2. Variations on Sh'mot 5:9.
Daily Thought:
Be Not That
If you are kind, learn also to be fierce.
If you are wise, learn also to be simple.
If you are fire, learn also to stay cool.
Whatever you find yourself being, be the opposite as well.[Torah Ohr 19b; Likkutei Sichot, vol. 20, pp. 76, 306–307.]
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